by Mohammad Akram Nadwi
Translated from Urdu
Introduction
Menstruation, and by extension postpartum bleeding (nifas), often raises concerns for women who wish to maintain their Qur’anic recitation and study routines. Scholars hold differing views regarding the permissibility of reciting or touching the Qur’an in these states. Some, citing certain hadiths, argue that it is not permissible to read or handle the Mushaf during menstruation, while others contend that it is allowable. Presented below are these two main scholarly opinions, followed by reflections and practical guidance that Muslim women might consider adopting.
First Opinion
The first opinion holds that it is forbidden to read the Holy Qur’an and touch the Mushaf during menstruation. This view, associated with the Hanafi school and the majority of scholars, is supported by:
- A weak narration in Tirmidhi which prohibits menstruating women and those in a state of major impurity (janabah) from reading the Qur’an.*
- A hadith from Sunan Abu Dawood and others, citing Ali (may Allah be pleased with him): “Nothing prevented the Prophet (peace be upon him) from (reciting) the Qur’an except being in a state of janabah.”
Since menstruation is compared to janabah, proponents argue that it similarly prohibits reciting the Qur’an. However, most also allow for learning or memorising the Qur’an, recommending partial recitation (e.g., not reciting a complete verse in one breath). Many permit Ayat al-Kursi and other supplications drawn from the Qur’an.
Second Opinion
The second opinion is that reading the Qur’an is permissible during menstruation. Major proponents include:
- Imam Malik (with variations among Maliki scholars),
- Imam Shafi’i (in one report),
- Imam Ahmad bin Hanbal (in one report),
- Imam Bukhari,
- Imam Ibn Jarir al-Tabari, and
- Later scholars such as Imam Ibn Hazm, Imam Ibn Taymiyyah, Hafiz Ibn al-Qayyim, Hafiz Shawkani, among others.
Evidence for Permissibility:
- Hajjat al-Wada’ Hadith (Sahih Bukhari and Sahih Muslim):
The Prophet (peace be upon him) instructed Aisha (may Allah be pleased with her), who was menstruating, to do all the rituals of Hajj except Tawaf around the Ka’bah until she was purified. While prayer is also exempted, there was no explicit mention of abstaining from Qur’anic recitation. - General Encouragement of Dhikr
Other narrations encourage the remembrance of Allah (dhikr) “in every condition,” implying that menstruating women are included. - No Authentic Prohibition
No authentic evidence explicitly forbids menstruating women from reading the Qur’an. The hadiths commonly cited are weak or do not specifically mention menstruation. - Invalid Comparison to Janabah
Menstruation, unlike janabah, cannot be terminated at will; it lasts a set duration. A person in janabah must perform ghusl or tayammum, but a menstruating woman cannot end her state until her cycle concludes. Additionally, if one in janabah misses prayers, they must be made up, whereas missed prayers during menstruation are not made up.
Citing Mu’adh bin Jabal, Ibn Taymiyyah, Ibn al-Qayyim, and others, this camp argues that the Qur’an remains accessible to menstruating women, especially to prevent them from forgetting memorised portions or missing extended periods of study.
Reflections and Practical Guidance
The Qur’an is a book of guidance, vital at all times. Preventing anyone, including menstruating women, from accessing it for several days each month can be a significant disadvantage. Those following the second opinion can read and handle the Qur’an as usual.
Those inclined to follow the first opinion, which prohibits verbal recitation, may still:
- Listen to the Qur’an and study its translation or tafsir.
- Handle the Mushaf with a cloth, or use digital devices (computer, mobile phone), where direct touch is not an issue.
- Read silently without moving the lips, a common way many people engage with texts.
This ensures continued engagement with the Qur’an in every condition. In fact, as women are unable to pray or fast during their cycle, they can use this time to focus even more on the Qur’an. Regardless of the stance one adopts, the key is remaining connected to the divine message and refraining from criticising those who hold a different opinion. Jurists who forbid complete recitation still recognise the need for flexibility, especially for those memorising the Qur’an.
Conclusion
Islamic scholarship presents two primary views on reciting the Qur’an during menstruation and postpartum bleeding. While some prohibit direct recitation and handling of the Mushaf, others permit it based on strong evidence and reasoning. Whichever opinion one follows, there are practical ways to maintain a relationship with the Qur’an, ensuring that this profound source of guidance remains accessible. Maintaining respect for differing opinions and focusing on one’s spiritual growth is central to the ethos of Islamic learning.
Disclaimer:
If you identify any inaccuracies with this translation or have recommendations for improvement, please share your suggestions in the comments section below or email info@alsalam.ac.uk. This article was originally written in Urdu. To read the original article, please scroll to the end.
* ‘Jananbah’ is a term used in Islamic jurisprudence (Fiqh) and refers to a state of ritual impurity. Specifically, it is the impurity that occurs after sexual intercourse or seminal discharge (ejaculation) for males. In Islam, it is necessary for a person in a state of jananbah to perform a ritual purification known as ‘Ghusl’ before they can engage in acts of worship, such as prayer.
